2 Samuel · Chapter 17

Verse 1. Let me now choose out twelve thousand men] Had this counsel been followed, David and his little troop would soon have been destroyed; nothing but the miraculous interposition of God could have saved them. Twelve thousand chosen troops coming against him, in his totally unprepared state, would have soon settled the business of the kingdom. Ahithophel well saw that, this advice neglected, all was lost.

Verse 1. I will arise and pursue after David — It seems he was a soldier as well as a counsellor. Or, at least, he thought his counsel so sure of being successful that he offered himself to put it in execution. He was probably afraid, also, that if Absalom should command the men himself, natural affection might prevail with him to spare his father, and not take away his life; or, perhaps, even work an agreement between them, and so leave him in danger of being called to account for his rebellion.

THE COUNSEL OF AHITHOPHEL DEFEATED BY HUSHAI, 1-14.

Most vividly graphic is this sketch of what Kitto calls “the first cabinet council to which history admits us.” It would be difficult to find in the same space a more perfect word picture. After his most shameful incest in the sight of all Israel, Absalom returns for further counsel, and finds his great adviser full of deep-laid plans for future action. He would have the prince continue his lewd pleasures at Jerusalem, whilst himself, at the head of a strong force, would pursue the fugitive David, steal upon him in the still darkness of the night, paralyze his heart and hands with fear, scatter his defenders, and smite him whom alone it was necessary to smite in order to crush all opposition. Absalom and all his cabinet are highly pleased, and we fancy the graphic language and great influence of the wise counsellor make them almost feel that the desired result is already as good as reached. But Hushai is called in to give also his opinion, and what we have already learned of the weight of Ahithophel’s counsel only serves to prepare us for a fuller appreciation of the superior skill and captivating eloquence of Hushai. He adroitly acknowledges the excellence of Ahithophel’s advice, but thinks it ill-timed, and then, with winged words, depicts the chafed monarch, furious as the wild bear robbed of her whelps, cunning and crafty as years of dangerous warfare could make him, not to be taken by surprise, nor so easily smitten as Ahithophel had presumed. He counsels delay, until Absalom himself, with overwhelming numbers, shall he able to cover his enemies as with the dews of night, or to drag down the walls of the city in which they might entrench themselves. And so totally did his speech defeat the counsel of Ahithophel that Absalom and all his council adopted his opinions.

1. Twelve thousand men — How numerous already had the adherents of Absalom become! The two hundred innocent followers of 2 Samuel 15:11, come back twelve thousand strong, but not now “in their simplicity.”

V. 2. And I will, &c.-That such a wretch as Absalom should aim at his father’s throat is not strange. But that the body of the people, to whom David had been so great a blessing, should join with him in it, is amazing. But the finger of God was in it. Let not the best of parents, or the best of princes think it strange, if they are injured by those who should be their support and joy, when they (like David) have provoked God to turn against them.

Verses 2, 3. I will come upon him while he is weary — Before he has had time to breathe from the fatigues he has just gone through; and weak-handed — Before he has collected more forces. I will make him afraid — Strike a terror into him by this sudden attack, made in the night, when he is ill-provided. I will smite the king only — And proclaim pardon to all the rest. And I will bring back all the people — By this means I shall easily bring over their allegiance to thee. The man whom thou seekest is as if they all returned — The killing of David will effectually end the contest, and the whole nation will come in to thee, there being no other to whom they will submit, he being dead. So all the people shall be in peace — The single circumstance of taking and killing him will restore peace, and preserve both the people who are with thee, and those that are with David. They shall all be saved, and he alone destroyed. “The attentive reader will easily perceive that this advice well justifies the character given of Ahithophel in the Scripture; it was, in its several parts, admirably fitted both to the inclinations and interests of his pupil; he consigned him to his pleasures, and took all the danger to himself; and at the same time he relieved his little remains of humanity (if he had any) from the necessity of imbruing his hands in his father’s blood. His incest was, for the present, personal guilt enough; that act of outrage would make Abslom’s reconciliation with his father desperate; and while he indulged his evil appetite, Ahithophel, with a chosen band, would pursue and surprise David. Nothing could be more worldly wise, or more hellishly wicked; it was indeed, as the advice of an oracle, but very different from that dictated by the Spirit of God; and yet, horrid as it was, it pleased that vile son and his associates.” — Delaney.

THE COUNSEL OF AHITHOPHEL DEFEATED BY HUSHAI, 1-14.

Most vividly graphic is this sketch of what Kitto calls “the first cabinet council to which history admits us.” It would be difficult to find in the same space a more perfect word picture. After his most shameful incest in the sight of all Israel, Absalom returns for further counsel, and finds his great adviser full of deep-laid plans for future action. He would have the prince continue his lewd pleasures at Jerusalem, whilst himself, at the head of a strong force, would pursue the fugitive David, steal upon him in the still darkness of the night, paralyze his heart and hands with fear, scatter his defenders, and smite him whom alone it was necessary to smite in order to crush all opposition. Absalom and all his cabinet are highly pleased, and we fancy the graphic language and great influence of the wise counsellor make them almost feel that the desired result is already as good as reached. But Hushai is called in to give also his opinion, and what we have already learned of the weight of Ahithophel’s counsel only serves to prepare us for a fuller appreciation of the superior skill and captivating eloquence of Hushai. He adroitly acknowledges the excellence of Ahithophel’s advice, but thinks it ill-timed, and then, with winged words, depicts the chafed monarch, furious as the wild bear robbed of her whelps, cunning and crafty as years of dangerous warfare could make him, not to be taken by surprise, nor so easily smitten as Ahithophel had presumed. He counsels delay, until Absalom himself, with overwhelming numbers, shall he able to cover his enemies as with the dews of night, or to drag down the walls of the city in which they might entrench themselves. And so totally did his speech defeat the counsel of Ahithophel that Absalom and all his council adopted his opinions.

1. Twelve thousand men — How numerous already had the adherents of Absalom become! The two hundred innocent followers of 2 Samuel 15:11, come back twelve thousand strong, but not now “in their simplicity.”

Verse 3. The man whom thou seekest is as if all returned] Only secure David, and all Israel will be on thy side. He is the soul of the whole; destroy him, and all the rest will submit.

Verses 2, 3. I will come upon him while he is weary — Before he has had time to breathe from the fatigues he has just gone through; and weak-handed — Before he has collected more forces. I will make him afraid — Strike a terror into him by this sudden attack, made in the night, when he is ill-provided. I will smite the king only — And proclaim pardon to all the rest. And I will bring back all the people — By this means I shall easily bring over their allegiance to thee. The man whom thou seekest is as if they all returned — The killing of David will effectually end the contest, and the whole nation will come in to thee, there being no other to whom they will submit, he being dead. So all the people shall be in peace — The single circumstance of taking and killing him will restore peace, and preserve both the people who are with thee, and those that are with David. They shall all be saved, and he alone destroyed. “The attentive reader will easily perceive that this advice well justifies the character given of Ahithophel in the Scripture; it was, in its several parts, admirably fitted both to the inclinations and interests of his pupil; he consigned him to his pleasures, and took all the danger to himself; and at the same time he relieved his little remains of humanity (if he had any) from the necessity of imbruing his hands in his father’s blood. His incest was, for the present, personal guilt enough; that act of outrage would make Abslom’s reconciliation with his father desperate; and while he indulged his evil appetite, Ahithophel, with a chosen band, would pursue and surprise David. Nothing could be more worldly wise, or more hellishly wicked; it was indeed, as the advice of an oracle, but very different from that dictated by the Spirit of God; and yet, horrid as it was, it pleased that vile son and his associates.” — Delaney.

3. The man whom thou seekest — David. As if all returned — Only remove David, and all the people will submit to thee.

Verse 4. The saying pleased Absalom well, and all the elders of Israel — That such a wretch as Absalom should aim at his father’s throat is not strange. But that the body of the people, to whom David had been so great a blessing, should join with him in it, is amazing. But the finger of God was in it. Let not the best of parents, or the best of princes, think it strange if they are injured by those who should be their support and joy, when they (like David) have provoked God to turn against them.

THE COUNSEL OF AHITHOPHEL DEFEATED BY HUSHAI, 1-14.

Most vividly graphic is this sketch of what Kitto calls “the first cabinet council to which history admits us.” It would be difficult to find in the same space a more perfect word picture. After his most shameful incest in the sight of all Israel, Absalom returns for further counsel, and finds his great adviser full of deep-laid plans for future action. He would have the prince continue his lewd pleasures at Jerusalem, whilst himself, at the head of a strong force, would pursue the fugitive David, steal upon him in the still darkness of the night, paralyze his heart and hands with fear, scatter his defenders, and smite him whom alone it was necessary to smite in order to crush all opposition. Absalom and all his cabinet are highly pleased, and we fancy the graphic language and great influence of the wise counsellor make them almost feel that the desired result is already as good as reached. But Hushai is called in to give also his opinion, and what we have already learned of the weight of Ahithophel’s counsel only serves to prepare us for a fuller appreciation of the superior skill and captivating eloquence of Hushai. He adroitly acknowledges the excellence of Ahithophel’s advice, but thinks it ill-timed, and then, with winged words, depicts the chafed monarch, furious as the wild bear robbed of her whelps, cunning and crafty as years of dangerous warfare could make him, not to be taken by surprise, nor so easily smitten as Ahithophel had presumed. He counsels delay, until Absalom himself, with overwhelming numbers, shall he able to cover his enemies as with the dews of night, or to drag down the walls of the city in which they might entrench themselves. And so totally did his speech defeat the counsel of Ahithophel that Absalom and all his council adopted his opinions.

1. Twelve thousand men — How numerous already had the adherents of Absalom become! The two hundred innocent followers of 2 Samuel 15:11, come back twelve thousand strong, but not now “in their simplicity.”

V. 5. Call Hushai-A wonderful effect of Divine Providence, influencing his heart, that he could not rest in Ahithophel’s counsel, though it was so evidently wise, and approved by the general consent of his whole party; and that he should desire Hushai’s advice, though neither his reputation for wisdom was equal to Ahithophel’s, nor had he yet given anyone proof of his fidelity to Absalom. But there is no contending with that God who can arm a man against himself, and destroy him by his own mistakes and passions.

Verse 5. Then said Absalom, Call now Hushai — A wonderful effect of Divine Providence, influencing his heart, that he could not rest in Ahithophel’s counsel, though it was so evidently wise, and approved by the general consent of his whole party; and that he should desire Hushai’s advice, though neither his reputation for wisdom was equal to Ahithophel’s, nor had he yet given any one proof of his fidelity to Absalom. But there is no contending with that God who can arm a man against himself, and destroy him by his own mistakes and passions.

5. Call now Hushai — Perhaps he was known to have met David in his flight, and therefore supposed to know the strength of his forces. His age also (compare note on 2 Samuel 15:33) entitled him to be heard.

THE COUNSEL OF AHITHOPHEL DEFEATED BY HUSHAI, 1-14.

Most vividly graphic is this sketch of what Kitto calls “the first cabinet council to which history admits us.” It would be difficult to find in the same space a more perfect word picture. After his most shameful incest in the sight of all Israel, Absalom returns for further counsel, and finds his great adviser full of deep-laid plans for future action. He would have the prince continue his lewd pleasures at Jerusalem, whilst himself, at the head of a strong force, would pursue the fugitive David, steal upon him in the still darkness of the night, paralyze his heart and hands with fear, scatter his defenders, and smite him whom alone it was necessary to smite in order to crush all opposition. Absalom and all his cabinet are highly pleased, and we fancy the graphic language and great influence of the wise counsellor make them almost feel that the desired result is already as good as reached. But Hushai is called in to give also his opinion, and what we have already learned of the weight of Ahithophel’s counsel only serves to prepare us for a fuller appreciation of the superior skill and captivating eloquence of Hushai. He adroitly acknowledges the excellence of Ahithophel’s advice, but thinks it ill-timed, and then, with winged words, depicts the chafed monarch, furious as the wild bear robbed of her whelps, cunning and crafty as years of dangerous warfare could make him, not to be taken by surprise, nor so easily smitten as Ahithophel had presumed. He counsels delay, until Absalom himself, with overwhelming numbers, shall he able to cover his enemies as with the dews of night, or to drag down the walls of the city in which they might entrench themselves. And so totally did his speech defeat the counsel of Ahithophel that Absalom and all his council adopted his opinions.

1. Twelve thousand men — How numerous already had the adherents of Absalom become! The two hundred innocent followers of 2 Samuel 15:11, come back twelve thousand strong, but not now “in their simplicity.”

Verses 7, 8. The counsel of Ahithophel is not good at this time — Though he generally gives most wise and admirable counsel, yet he seems now to be under a mistake, and not sufficiently to consider all the present circumstances of this business. Thou knowest thy father and his men — Hushai, setting himself to oppose all the articles of Ahithophel’s advice, some openly, and others covertly, begins with giving a lively and dreadful description of the enemies Absalom had to deal with. That they be all mighty men — Of approved courage and strength, and not so easily vanquished as Ahithophel supposes. At all times they are terrible to the bravest foes, but much more so at this time; when they are chafed in their minds — Hebrew, bitter of soul, inflamed with rage; desperate, and therefore resolved to sell their lives at a dear rate. Being driven from their families, they are as so many enraged bears robbed of their whelps in the field — In the first furious efforts of their rage they will not fail to strike a terror into their assailants, and the panic will be easily diffused through the rest of the pursuing army, and will intimidate the bravest of them. Thy father is a man of war — A wise as well as brave prince and general, who, knowing of what importance it is to secure his person, and that your chief design is against his life, will, doubtless, use extraordinary care to keep out of your reach, which he may easily do.

THE COUNSEL OF AHITHOPHEL DEFEATED BY HUSHAI, 1-14.

Most vividly graphic is this sketch of what Kitto calls “the first cabinet council to which history admits us.” It would be difficult to find in the same space a more perfect word picture. After his most shameful incest in the sight of all Israel, Absalom returns for further counsel, and finds his great adviser full of deep-laid plans for future action. He would have the prince continue his lewd pleasures at Jerusalem, whilst himself, at the head of a strong force, would pursue the fugitive David, steal upon him in the still darkness of the night, paralyze his heart and hands with fear, scatter his defenders, and smite him whom alone it was necessary to smite in order to crush all opposition. Absalom and all his cabinet are highly pleased, and we fancy the graphic language and great influence of the wise counsellor make them almost feel that the desired result is already as good as reached. But Hushai is called in to give also his opinion, and what we have already learned of the weight of Ahithophel’s counsel only serves to prepare us for a fuller appreciation of the superior skill and captivating eloquence of Hushai. He adroitly acknowledges the excellence of Ahithophel’s advice, but thinks it ill-timed, and then, with winged words, depicts the chafed monarch, furious as the wild bear robbed of her whelps, cunning and crafty as years of dangerous warfare could make him, not to be taken by surprise, nor so easily smitten as Ahithophel had presumed. He counsels delay, until Absalom himself, with overwhelming numbers, shall he able to cover his enemies as with the dews of night, or to drag down the walls of the city in which they might entrench themselves. And so totally did his speech defeat the counsel of Ahithophel that Absalom and all his council adopted his opinions.

1. Twelve thousand men — How numerous already had the adherents of Absalom become! The two hundred innocent followers of 2 Samuel 15:11, come back twelve thousand strong, but not now “in their simplicity.”

Verse 8. As a bear robbed of her whelps] All wild beasts are very furious when robbed of their young; but we have some remarkable instances of the maternal affection of the bear in such circumstances; see one at the end of the chapter. See Clarke “2 Samuel 17:28”.

Verses 7, 8. The counsel of Ahithophel is not good at this time — Though he generally gives most wise and admirable counsel, yet he seems now to be under a mistake, and not sufficiently to consider all the present circumstances of this business. Thou knowest thy father and his men — Hushai, setting himself to oppose all the articles of Ahithophel’s advice, some openly, and others covertly, begins with giving a lively and dreadful description of the enemies Absalom had to deal with. That they be all mighty men — Of approved courage and strength, and not so easily vanquished as Ahithophel supposes. At all times they are terrible to the bravest foes, but much more so at this time; when they are chafed in their minds — Hebrew, bitter of soul, inflamed with rage; desperate, and therefore resolved to sell their lives at a dear rate. Being driven from their families, they are as so many enraged bears robbed of their whelps in the field — In the first furious efforts of their rage they will not fail to strike a terror into their assailants, and the panic will be easily diffused through the rest of the pursuing army, and will intimidate the bravest of them. Thy father is a man of war — A wise as well as brave prince and general, who, knowing of what importance it is to secure his person, and that your chief design is against his life, will, doubtless, use extraordinary care to keep out of your reach, which he may easily do.

8. A bear — See on 1 Samuel 17:34. 9. In some pit — Some cave, as in the time of his persecution by Saul. Compare 1 Samuel 24:3. When some of them be overthrown — Rather, when he (that is, David) falls upon them. The sense of this verse and that following is, that David, being concealed from his pursuers, could slily sally forth and fall upon them unawares, and then the report of such a sudden attack would rapidly spread, and cause among the followers of Absalom a panic, in which the most lion-hearted hero would be likely to quail.

V. 9. Pit-Having been often accustomed to that course, and well acquainted with in all hiding-places from Saul’s time. In one of them, unknown to us, he will lurk with some of his chosen men, and lie in ambush for us; and, when they see a fit opportunity, they will suddenly come forth and surprize some of our men, when they least expect it, and probably at first put them to flight. Some-Namely, of Absalom’s men sent against David. At the first-Implying, that their good success at first would mightily animate David’s men to proceed vigorously in the fight, and intimidate Absalom’s army, and consequently would be both a presage and an occasion of their total defeat.

Verses 9, 10. Behold, he is now hid in some pit — Having been often accustomed to that course, and well acquainted with all hiding-places from Saul’s time. In one of them, unknown to us, he will lurk with some of his chosen men, and lie in ambush for us; and when they see a fit opportunity, they will suddenly come forth and surprise some of our men, when they least expect it, and probably at first put them to flight. When some of them be overthrown — Namely, of Absalom’s men sent against David. At the first — Implying, that their good success at first would mightily animate David’s men to proceed vigorously in the fight, and intimidate Absalom’s army, and consequently would be both a presage and an occasion of their total defeat. Whosoever heareth it will say, &c. — They who first hear these ill tidings will propagate them, and strike terror with them into the rest of the army, whose fear will make them think the slaughter greater than it is. He also that is valiant shall utterly melt — For men, even the most valiant, are apt to form conjectures of the final issue by the beginning; and it is a great encouragement to men to fight, when they prosper at the first onset, and a great discouragement when they are worsted. All Israel knoweth that thy father is a valiant man, &c. — The known fame of the prodigious valour of thy father and his followers will easily gain credit to the report of their being victorious, and strike the stoutest of our men with dread, even Ahithophel himself, if he should go with them.

THE COUNSEL OF AHITHOPHEL DEFEATED BY HUSHAI, 1-14.

Most vividly graphic is this sketch of what Kitto calls “the first cabinet council to which history admits us.” It would be difficult to find in the same space a more perfect word picture. After his most shameful incest in the sight of all Israel, Absalom returns for further counsel, and finds his great adviser full of deep-laid plans for future action. He would have the prince continue his lewd pleasures at Jerusalem, whilst himself, at the head of a strong force, would pursue the fugitive David, steal upon him in the still darkness of the night, paralyze his heart and hands with fear, scatter his defenders, and smite him whom alone it was necessary to smite in order to crush all opposition. Absalom and all his cabinet are highly pleased, and we fancy the graphic language and great influence of the wise counsellor make them almost feel that the desired result is already as good as reached. But Hushai is called in to give also his opinion, and what we have already learned of the weight of Ahithophel’s counsel only serves to prepare us for a fuller appreciation of the superior skill and captivating eloquence of Hushai. He adroitly acknowledges the excellence of Ahithophel’s advice, but thinks it ill-timed, and then, with winged words, depicts the chafed monarch, furious as the wild bear robbed of her whelps, cunning and crafty as years of dangerous warfare could make him, not to be taken by surprise, nor so easily smitten as Ahithophel had presumed. He counsels delay, until Absalom himself, with overwhelming numbers, shall he able to cover his enemies as with the dews of night, or to drag down the walls of the city in which they might entrench themselves. And so totally did his speech defeat the counsel of Ahithophel that Absalom and all his council adopted his opinions.

1. Twelve thousand men — How numerous already had the adherents of Absalom become! The two hundred innocent followers of 2 Samuel 15:11, come back twelve thousand strong, but not now “in their simplicity.”

Verses 9, 10. Behold, he is now hid in some pit — Having been often accustomed to that course, and well acquainted with all hiding-places from Saul’s time. In one of them, unknown to us, he will lurk with some of his chosen men, and lie in ambush for us; and when they see a fit opportunity, they will suddenly come forth and surprise some of our men, when they least expect it, and probably at first put them to flight. When some of them be overthrown — Namely, of Absalom’s men sent against David. At the first — Implying, that their good success at first would mightily animate David’s men to proceed vigorously in the fight, and intimidate Absalom’s army, and consequently would be both a presage and an occasion of their total defeat. Whosoever heareth it will say, &c. — They who first hear these ill tidings will propagate them, and strike terror with them into the rest of the army, whose fear will make them think the slaughter greater than it is. He also that is valiant shall utterly melt — For men, even the most valiant, are apt to form conjectures of the final issue by the beginning; and it is a great encouragement to men to fight, when they prosper at the first onset, and a great discouragement when they are worsted. All Israel knoweth that thy father is a valiant man, &c. — The known fame of the prodigious valour of thy father and his followers will easily gain credit to the report of their being victorious, and strike the stoutest of our men with dread, even Ahithophel himself, if he should go with them.

THE COUNSEL OF AHITHOPHEL DEFEATED BY HUSHAI, 1-14.

Most vividly graphic is this sketch of what Kitto calls “the first cabinet council to which history admits us.” It would be difficult to find in the same space a more perfect word picture. After his most shameful incest in the sight of all Israel, Absalom returns for further counsel, and finds his great adviser full of deep-laid plans for future action. He would have the prince continue his lewd pleasures at Jerusalem, whilst himself, at the head of a strong force, would pursue the fugitive David, steal upon him in the still darkness of the night, paralyze his heart and hands with fear, scatter his defenders, and smite him whom alone it was necessary to smite in order to crush all opposition. Absalom and all his cabinet are highly pleased, and we fancy the graphic language and great influence of the wise counsellor make them almost feel that the desired result is already as good as reached. But Hushai is called in to give also his opinion, and what we have already learned of the weight of Ahithophel’s counsel only serves to prepare us for a fuller appreciation of the superior skill and captivating eloquence of Hushai. He adroitly acknowledges the excellence of Ahithophel’s advice, but thinks it ill-timed, and then, with winged words, depicts the chafed monarch, furious as the wild bear robbed of her whelps, cunning and crafty as years of dangerous warfare could make him, not to be taken by surprise, nor so easily smitten as Ahithophel had presumed. He counsels delay, until Absalom himself, with overwhelming numbers, shall he able to cover his enemies as with the dews of night, or to drag down the walls of the city in which they might entrench themselves. And so totally did his speech defeat the counsel of Ahithophel that Absalom and all his council adopted his opinions.

1. Twelve thousand men — How numerous already had the adherents of Absalom become! The two hundred innocent followers of 2 Samuel 15:11, come back twelve thousand strong, but not now “in their simplicity.”

V. 11. I counsel-His pretence was, that they might make sure, though slow work: his design was to gain David time, that he might increase his army, and make better provision for the battle; and that the present heat of the people might be cooled, and they might bethink themselves of their duty, and return to their allegiance. Thou-For thy presence will put life and courage into thy soldiers, who will be ambitious to shew their skill and courage in defending thy person, when they know that all their actions are observed by him who hath the distribution of rewards and punishments in his hands. Besides, the glory of the victory will be wholly thine, which now Ahithophel seeks to get to himself.

Verse 11. Therefore I counsel that all Israel be generally gathered unto thee — As Ahithophel proposed all imaginable advantage to the evil cause he was engaged in, from expedition, upon the principle mentioned by Tacitus, that nothing determines civil discords so happily as despatch, Hushai, on the contrary, laid himself out to protract and to delay. His design was to gain David more time, that he might increase his army and make better preparation for the battle; and that the present heat of the people for Absalom might be cooled, and they might at last bethink themselves of their duty to David, and return to their former allegiance. For delay, as the same Tacitus observes, gives ill men time to repent, and the good to unite; with a view, therefore, to gain this delay, his advice to Absalom was, that he should wait till he had collected a far larger and more complete army. That all Israel be generally gathered unto thee, from Dan even to Beer-sheba — An army made up of the bravest men of all the tribes, to which every thing must yield; and thereby to make sure though slow work. And that thou go to battle in thine own person — Intimating that his presence would put life and courage into his soldiers, who would be ambitious to show their skill and courage in defending his person, when they knew that all their actions were observed by him, who had the distribution of rewards and punishments in his hands; and intimating that the glory of the victory belonged to him alone, and that no body should pretend to rob him of it. “And whereas it was urged by Ahithophel, that he would smite the king only, as if all Absalom’s ends were to be attained by his death, Hushai intimates that the death of competitors was as necessary as that of the king, at least, the death of him who was divinely designed for the throne. And, therefore, he adds, that they should come upon David, where he could not be concealed, and whence he could not escape, nor any one of those that were with him.”

11. Go to battle in thine own person — Literally, thy presence going into the battle. Unlike Ahithophel, who counselled him to stay at Jerusalem, (verse 3,) Hushai advises him to go himself to the war.

V. 12. As dew-That is, plenteously, suddenly, irresistibly, and on all sides; for so the dew falls.

Verse 12. We will light upon him as the dew falleth upon the ground — Plenteously, suddenly, irresistibly, and on all sides; for so the dew falls. This is very beautiful and expressive. “The dew in Palestine, as in several other climates, falls fast and sudden; and is therefore an apt emblem of an active and expeditious soldiery. And it was, perhaps, for this reason that the Romans called their light armed forces, rorarii. The dew falls upon every spot of the earth; not a blade of grass escapes it. A numerous army resembles it in this respect; it is able to search everywhere.” — Delaney.

12. As the dew falleth — Covering all things, so that nothing on the ground escapes its touch.

V. 13. Bring ropes-It is an hyperbolical expression, suited to the vain-glorious temper of this insolent young man: implying, that they would do so if they could not destroy him another way: or, that they should be enough to do so, if there were occasion. River-Adjoining to the city; it being usual to build cities near some river, both for defence, and for other accommodations.

Verse 13. Shall all Israel bring ropes to that city] The original word חבלים chabalim, which signifies ropes, and from which we have our word cable, may have some peculiarity of meaning here; for it is not likely that any city could be pulled down with ropes. The Chaldee, which should be best judge in this case, translates the original word by משרינ mashreyan, towers: this gives an easy sense.

Verse 13. If he be gotten into a city, &c. — If he should take refuge for more security in any one of the cities of Israel, they would have numbers sufficient to pull it down, stone by stone, about his ears. The expression in the original is very remarkable, but hyperbolical, suited to the vain-glorious temper of this insolent young man. Then shall all Israel bring ropes to that city, and we will draw it into the river — The meaning of which threat seems to be this: that they would come before that city with those cranes, or hooks, which the ancients were wont to throw upon the battlements of walls, and with which, by the help of ropes fastened to them, they were wont to pull them down piecemeal into the rivers and trenches, (filled with water,) which encompassed or adjoined to them; it being usual to build cities near some river, both for defence and other accommodations.

13. Not one small stone — “Hushai speaks in hyperboles of the irresistible power which the whole nation would put forth when summoned together for battle, in order to make his advice appear the more plausible.” — Keil. HUSHAI’S MESSAGE TO DAVID, 15-22.

V. 14. Absalom and all, &c.-Be it observed, to the comfort of all that fear God, he turns all mans hearts as the rivers of water. He stands in the congregation of the mighty, has an over-ruling hand in all counsels, and a negative voice in all resolves, and laughs at mens projects against his children.

Verse 14. Absalom and all the men of Israel said — Being infatuated by a divine power, and given up to believe a lie. The counsel of Hushai is better, &c. — His advice was much better suited to Absalom’s cruelty, as well as his vanity; and seemingly to the interest of his ambition, as well as the safety of his followers, (who did not care to put any thing to the hazard of a small party,) and therefore it easily prevailed. Such is the wonderful overruling providence of God in more cases than we are aware of! For the Lord had appointed to defeat the good counsel of Ahithophel — It was good politically considered; being the wisest and most effectual course to accomplish the end Absalom had in view. Be it observed here, to the comfort of all that fear God, he turns all men’s hearts as the rivers of water. He stands in the congregation of the mighty, has an overruling hand in all counsels, and a negative voice in all resolves, and laughs at men’s projects against his children.

THE COUNSEL OF AHITHOPHEL DEFEATED BY HUSHAI, 1-14.

Most vividly graphic is this sketch of what Kitto calls “the first cabinet council to which history admits us.” It would be difficult to find in the same space a more perfect word picture. After his most shameful incest in the sight of all Israel, Absalom returns for further counsel, and finds his great adviser full of deep-laid plans for future action. He would have the prince continue his lewd pleasures at Jerusalem, whilst himself, at the head of a strong force, would pursue the fugitive David, steal upon him in the still darkness of the night, paralyze his heart and hands with fear, scatter his defenders, and smite him whom alone it was necessary to smite in order to crush all opposition. Absalom and all his cabinet are highly pleased, and we fancy the graphic language and great influence of the wise counsellor make them almost feel that the desired result is already as good as reached. But Hushai is called in to give also his opinion, and what we have already learned of the weight of Ahithophel’s counsel only serves to prepare us for a fuller appreciation of the superior skill and captivating eloquence of Hushai. He adroitly acknowledges the excellence of Ahithophel’s advice, but thinks it ill-timed, and then, with winged words, depicts the chafed monarch, furious as the wild bear robbed of her whelps, cunning and crafty as years of dangerous warfare could make him, not to be taken by surprise, nor so easily smitten as Ahithophel had presumed. He counsels delay, until Absalom himself, with overwhelming numbers, shall he able to cover his enemies as with the dews of night, or to drag down the walls of the city in which they might entrench themselves. And so totally did his speech defeat the counsel of Ahithophel that Absalom and all his council adopted his opinions.

1. Twelve thousand men — How numerous already had the adherents of Absalom become! The two hundred innocent followers of 2 Samuel 15:11, come back twelve thousand strong, but not now “in their simplicity.”

V. 16. Lodge not-Lest the king’s and people’s mind’s change, and Ahithophel persuade the king to pursue you speedily.

Verses 16, 17. Now therefore send quickly — Lest Absalom’s and the people’s minds change, and Ahithophel persuade them to pursue you speedily. Jonathan and Ahimaaz stayed by En-rogel — Or the fuller’s fountain. Being to carry the intelligence, they had not returned into the city, but found some pretence for tarrying without the walls at this place, probably that they might wash and cleanse themselves from some legal pollution. Indeed, it would have been difficult, if not impossible, to have sent them out of the city without their being discovered. A wench went and told them — Being sent by Zadok, and pretending, perhaps, to go thither for water, or to wash some clothes. And they went and told King David — After a little stop in their way, as is here related.

16. Send quickly — Hushai seems to have feared that his counsel might not be followed, and so without delay apprizes the king of his danger. The plains — Or, crossing places. See note on 2 Samuel 15:28. Pass over — Cross the fords of the Jordan. Swallowed up — Overwhelmed and destroyed by the numbers of the enemy that may speedily pursue.

V. 17. Enrogel-Or, the fullers well. A place near Jerusalem, Joshua 15:7 18:16. Wench-Pretending to go thither to wash some cloaths, or to draw water.

Verse 17. En-rogel] The fullers’ well; the place where they were accustomed to tread the clothes with their feet; hence the name ˆy[ ein, a well, and lgr regel, the foot, because of the treading above mentioned. And a wench went and told them] The word wench occurs nowhere else in the Holy Scriptures: and, indeed, has no business here; as the Hebrew word hjpv shiphchah, should have been translated girl, maid, maid-servant. The word either comes from the Anglo-Saxon [A.S.] a maid, or the Belgic wunch, desire, a thing wished for: multum enim ut plurimum Puellæ a Juvenibus desiderantur, seu appetuntur. So Minsheu. Junius seems more willing to derive it from wince, to frisk, to be skittish, &c., for reasons sufficiently obvious, and which he gives at length. After all, it may as likely come from the Gothic wens or weins, a word frequently used in the gospels of the Codex Argenteus for wife. Coverdale’s Bible, 1535, has damsell. Becke’s Bible, 1549, has wenche. The same in Cardmarden’s Bible, 1566; but it is maid in Barker’s Bible, 1615. Wench is more of a Scotticism than maid or damsel; and King James probably restored it, as he is said to have done lad in Genesis 21:12, and elsewhere. In every other place where the word occurs, our translators render it handmaid, bondmaid, maiden, womanservant, maidservant, and servant. Such is the latitude with which they translate the same Hebrew term in almost innumerable instances.

Verses 16, 17. Now therefore send quickly — Lest Absalom’s and the people’s minds change, and Ahithophel persuade them to pursue you speedily. Jonathan and Ahimaaz stayed by En-rogel — Or the fuller’s fountain. Being to carry the intelligence, they had not returned into the city, but found some pretence for tarrying without the walls at this place, probably that they might wash and cleanse themselves from some legal pollution. Indeed, it would have been difficult, if not impossible, to have sent them out of the city without their being discovered. A wench went and told them — Being sent by Zadok, and pretending, perhaps, to go thither for water, or to wash some clothes. And they went and told King David — After a little stop in their way, as is here related.

Verse 17. En-rogel was near Jerusalem. Joshua 15:7, 8.

17. En-rogel — A well commonly supposed to be just below the junction of the Kidron and Hinnom valleys. But a number of modern travellers identify it with the “Fountain of the Virgin.” See on Joshua 15:7. They might not be seen to come into the city — After the public occurrences recorded 2 Samuel 15:24-29, both the high priests and their sons would naturally be suspected of sympathy for David, and therefore closely watched; and if once within the city they could not easily escape to carry news to David. A wench — hjpvh, the female servant. The word is made definite by the article. This maidservant of one of the high priests’ families went forth, as the women of Jerusalem do now, to draw water from the well, and, unsuspected, bore the secret tidings to her master’s son. Told king David — Here the historian, as is common with the Old Testament writers, anticipates the result (see verse 21) before the particulars are told.

Verses 18, 19. Nevertheless a lad saw them — Who knew them to be favourers of David, and observed that they waited there with design to gain intelligence, and possibly saw the girl speaking privately to them. But they went away quickly — Suspecting by the observation which the lad made, and his after conduct, that they were discovered. And came to a man’s house in Bahurim — Turning out of the public road, as Josephus explains it, they made haste to this village. Which had a well in his court, whither they went down — For at that time of the year their wells were in many places dry, or had little water in them. And spread ground corn thereon — Under pretence of drying it by the sun, which shows that it was summer-time. Thus the woman effectually concealed them.

18. Came to a man’s house in Bahurim — They found they were pursued, and even in the village of the hostile Shimei (chap. 16:5) they obtained a shelter. This man, in whose court they were concealed, was probably some old acquaintance and friend.

V. 19. Spread corn-Under pretence of drying it by the sun: which shews it was summer-time.

Verses 18, 19. Nevertheless a lad saw them — Who knew them to be favourers of David, and observed that they waited there with design to gain intelligence, and possibly saw the girl speaking privately to them. But they went away quickly — Suspecting by the observation which the lad made, and his after conduct, that they were discovered. And came to a man’s house in Bahurim — Turning out of the public road, as Josephus explains it, they made haste to this village. Which had a well in his court, whither they went down — For at that time of the year their wells were in many places dry, or had little water in them. And spread ground corn thereon — Under pretence of drying it by the sun, which shows that it was summer-time. Thus the woman effectually concealed them.

V. 20. Over the brook of water-That is, over Jordan. This was a manifest lie.

Verse 20. When Absalom’s servants — Who were sent to pursue them; came to the woman to the house — For some had informed them that Jonathan and Ahimaaz had turned that way. The woman said, They be gone over the brook — According to Josephus, the woman told them; they made no stay at her house, but, after they had asked for a little water, made haste away: but, if they pursued them speedily, she believed they might overtake them. This, however, was a manifest lie; and, though spoken for no hurt, but good only; and though, as is probable, it was pardoned by God; yet was it certainly moral evil, as all kinds of lies are, and are condemned by plain passages of Scripture, which inform us we must not do evil that good may come, nor tell a lie for God’s glory, Romans 3:7, 8.

20. The woman said — Like Rahab, she deceived them. Compare Joshua 2:4, 5. The brook of water — The wady or stream that ran just below Bahurim.

Ver. 21. Thus hath Ahithophel counselled. This disclosure of Absalom’s plans saved David from being surprised, and drove him across the Jordan, where he received strength in Gilead, and supplies from Shobi, viceroy of the Ammonites. In this case wisdom was more than might. The royal person is safer to be surrounded with pious men, than with an assembly of atheists.

Verse 22. David arose — He instantly obeyed the friendly counsel given him, with such diligence and despatch that before the next morning he and all his people were safe on the other side Jordan, which they passed over either at the fords or in boats; and in such a manner, it appears, that none of them perished in the passage. Doubtless David took as much care to retard the passage of his enemies, in case they pursued him, as he had before done to hasten his own.

22. By the morning light — Surely an expeditious march for all that multitude who left Jerusalem but the day before. In the light of this morning the king composed Psalm iii, in which he might well say, in reference to the refreshing sleep of the first part of the night, (compare chap. 16:14,) “I laid me down and slept; I awaked; for the Lord sustained me.”

V. 23. Hanged himself-See here contempt poured upon the wisdom of man! He that was more renowned for policy than ever any man was, played the fool with himself more than ever any man did. See likewise honour done to the justice of God! The wicked is snared in the work of his own hands.

Verse 23. Put his household in order] This self-murder could not be called lunacy, as every step to it was deliberate. He foresaw Absalom’s ruin; and he did not choose to witness it, and share in the disgrace: and he could expect no mercy at the hands of David. He was a very bad man, and died an unprepared and accursed death.

Verse 23. And put his household in order — Disposed of his property by will. See Isaiah 38:1. And hanged himself — Partly because he could not bear to outlive his disgrace, and the rejection of his counsel; and partly because he saw that by this means, David would gain time and strength, and, in all probability, prove victorious; and that then the storm would fall most heavily upon his own head, as the main author and pillar of the rebellion, and the contriver of the pernicious counsels above mentioned. “See here,” says Henry, “contempt poured upon the wisdom of man! He that was more renowned for policy than ever any man was, played the fool with himself more than any man ever did. Let not the wise man glory in his wisdom, when he sees him that was so great an oracle dying as a fool dies!” See, likewise, honour done to the justice of God: the wicked is snared in the work of his own hands, and sunk in a pit of his own digging. “When he had contrived, inspired, diffused, and propagated evil, through an innumerable multitude, and loaded his soul with all the horrors of complicated guilt that hell could devise; treachery, rebellion, incest, parricide! he hurried it to all the vengeance due to it from eternal justice; to prevent all possibility of reparation and repentance, he died in the act of self-murder. So perished the great Machiavel of that age; the very wisest of the very wise!” — Delaney.

AHITHOPHEL’S SUICIDE, 23.

23. Arose, and gat him home — He was deeply chagrined and mortally offended. He saw, too, that by the neglect of his counsel Absalom’s cause was lost; and for himself, he had gone too far in treason ever to hope for reconciliation with David. To his city — Giloh. See 2 Samuel 15:12. Put his household in order — Or, as margin, gave charge concerning his house; settled up his worldly affairs. Hanged himself — Like the betrayer of our Lord. Matthew 27:5. There are several points of resemblance between Ahithophel and Judas Iscariot. The deep wounding of David’s spirit by the treason of Ahithophel probably occasioned the writing of the forty-first, fifty-fifth, sixty-ninth, and one hundred and ninth Psalms, from one of which (Psalm 41:9) the Lord quoted a passage which he interpreted as a prophecy of Judas. John 13:18. Buried in the sepulchre of his, father — “Not like an excommunicated outcast, but like a venerable patriarch.” — Stanley. According to Josephus he hung himself in the inmost room of his house, and his relatives took him down and honoured him with becoming funeral ceremonies. “Ahithophel is not, probably, the first man who hanged himself, but he bears the unenviable distinction of being the first whose hanging himself is recorded; and society would have little reason to complain, if all who have since sentenced themselves to this doom were as worthy of it as this father of self-suspenders. Bishop Hall quaintly remarks of him, that, though mad enough to hang himself, he was wise enough to set his house in order before he did it.” — Kitto.

V. 24. Passed-Not speedily, but when all the men of Israel were gathered together according to Hushai’s counsel.

Verse 24. David came to Mahanaim — A place in the country of Gilead, bordering upon the land of the Ammonites, lately the residence of Ish-bosheth, and anciently the resting-place of Jacob; where God had placed him under the protection of two hosts of angels. The king’s distress here, at this time, would naturally lead him to reflect on the distress of his great ancestor in the same place; when, being encompassed with a weak and helpless family of wives and children, as David now was, he received information that Esau was coming against him with a strong band of men. And Absalom passed over Jordan — Not immediately, but as soon as all the men of Israel, who are here said to be with him, were gathered together to him, according to Hushai’s counsel, which required some time, during which David had an opportunity to strengthen himself, by gathering an army also.

ABSALOM’S PURSUIT OF DAVID, 24-26.

24. David came to Mahanaim — Where Ishbosheth had once had the seat of his government. See 2 Samuel 2:8. Absalom passed over Jordan — This was probably several weeks or months after David crossed, during which time Absalom had been anointed as king, (2 Samuel 19:10,) and, in accordance with Hushai’s counsel, had gathered warriors from all the tribes.

V. 25. Nahash-Nahash is the name of Jesse’s wife, by whom he had this Abigail, as he had Zeruiah by another wife; so they were sisters by the father, but not by the mother.

Verse 25. Amasa captain of the host] From the account in this verse, it appears that Joab and Amasa were sisters’ children, and both nephews to David.

Verse 25. Absalom made Amasa captain of the host — Amasa was another of David’s nephews, the son of his sister Abigail. The daughter of Nahash — Nahash was one of Jesse’s wives, by whom he had this Abigail, the mother of Amasa, as he had Zeruiah, the mother of Joab, by another wife; so that they were sisters by the father, but not by the mother, and Joab and Amasa were cousins.

Ver. 25. Amasa, whose mother was David’s niece, but being a love-child he had not been much noticed by the king. He now hoped to find a princely rank with Absalom. Abigail had formed a connection with Ithra while in exile on account of David, as it would seem. Amasa’s father is here called an Israelite, which must have been mis-written. The LXX read Jezreelite, and in 1 Chronicles 2:17, he is called an Ishmaelite.

25. Amasa — A nephew of David and cousin of Joab, but of foreign paternity, which fact, perhaps, had led David to honour the sons of Zeruiah more than him. An Israelite — Rather, an Ishmaelite, as the text of 1 Chronicles 2:17, has it; for there was no reason to state his nationality if he were an Israelite. Nahash — Supposed by some to be the name of Jesse’s wife, but by Stanley to be the king of the Ammonites, and father of Abigail and Zeruiah by a woman who afterwards became the wife of Jesse and mother of David. But the more common and satisfactory opinion is the unbroken tradition of the Jews, that Nahash and Jesse were different names of the same person.

26. Gilead — The mountainous tract east of the Jordan. See map, page 234.

V. 27. Shobi-Who, as it may seem, disliked and disowned that barbarous action to the ambassadors; and therefore, when the rest were destroyed, was left king or governor of the residue of the Ammonites. Machir-See above 2 Samuel 9:4.

Verse 27. Shobi the son of Nahash of Rabbah — Who, probably, disliked and disowned that barbarous action to David’s ambassadors, recorded 2 Samuel 10:4, and therefore, when the agents and instruments of Hanun’s tyranny were chastised by David, was left by him in the regency of the country, with such marks of kindness and friendship as now engaged him, in his turn, to give the king all possible demonstrations of affection and gratitude in his distress. Machir, of Lo-debar — The friend and protector of Mephibosheth, who, as such, must be presumed to have been at first, in some degree, disaffected to David; but was now not only reconciled, but zealously attached to him; and probably, in a great measure, from the king’s noble manner of treating Mephibosheth. Barzillai the Gileadite — A man of a very uncommon character, very aged, very wealthy, and very generous. A man who, with all the bodily infirmities of old age, was yet clear of all those which dishonour and deform the mind in that season; equally superior to timorous caution, sordid avarice, and unsuited luxury. — Delaney.

Ver. 27. Shobi, brother of king Hanun, who had contumeliously treated David’s messengers of peace and congratulation. He now made a grateful return for being placed on his brother’s throne.

DAVID AT MAHANAIM, 27-29.

27. Shobi the son of Nahash — And therefore the brother of Hanun, who so shamefully treated David’s servants. 2 Samuel 10:1-4. Unlike Hanun he showed kindness to David, as his father had done. Josephus calls him the ruler of the Ammonites, and it is probable that he joined not with his brother in the war with Israel, and that after the fall of Rabbah, David placed him over the subjected territory. Machir — The friend and protector also of Mephibosheth. 2 Samuel 9:4. Barzillai — An aged and very wealthy man, as we further learn from 2 Samuel 19:32. Rogelim — A place in Gilead now unknown.

Verse 28. Brought beds] These no doubt consisted in skins of beasts, mats, carpets, and such like things.

Basons] twps sappoth. Probably wooden bowls, such as the Arabs still use to eat out of, and to knead their bread in.

Earthen vessels] rxwy ylk keley yotser. Probably clay vessels, baked in the sun. These were perhaps used for lifting water, and boiling those articles which required to be cooked.

Wheat, and barley, &c.] There is no direct mention of flesh-meat here; little was eaten in that country, and it would not keep. Whether the sheep mentioned were brought for their flesh or their milk. I cannot tell. According to Mr. Jones, “the Moors of west Barbary use the flour of parched barley, which is the chief provision they make for their journeys, and often use it at home; and this they carry in a leathern satchel.” These are ordinarily made of goat-skins. One of them now lies before me: it has been drawn off the animal before it was cut up; the places where the fore-legs, the tail, and the anus were, are elegantly closed, and have leathers thongs attached to them, by which it can be slung over the back of man, ass, or camel. The place of the neck is left open, with a running string to draw it up, purse-like, when necessary. The skin itself is tanned; and the upper side is curiously embroidered with red, black, blue, yellow, and flesh-coloured leather, in very curious and elegant forms and devices. Bags of this kind are used for carrying wine, water, milk, butter, grain, flour, clothes, and different articles of merchandise. This is, as I have before stated, the Scripture bottle. Mr. Jones farther says: “Travellers use zumeet, tumeet, and limereece. Zumeet is flour mixed with honey, butter, and spice; tumeet is flour done up with organ oil; and limereece is flour mixed with water for drink. This quenches the thirst much better than water alone; satisfies a hungry appetite; cools and refreshes tired and weary spirits; overcoming those ill effects which a hot sun and fatiguing journey might well occasion.”

This flour might be made of grain or pulse of any kind: and probably may be that which we here term parched corn and parched pulse; and in the forms above mentioned was well calculated, according to Mr. Jones’s account, for the people hungry, weary, and thirsty, in the wilderness. This was a timely supply for David and his men, and no doubt contributed much to the victory mentioned in the following chapter.

A REMARKABLE account of maternal affection in a she-bear: “In the year 1772, the Seahorse frigate and Carcass bomb, under the command of the Hon. Captain C. J. Phipps, afterwards Lord Mulgrave, were sent on a voyage of discovery to the north seas. In this expedition the late celebrated admiral Lord Nelson served as midshipman. While the Carcass lay locked in the ice, early one morning, the man at the masthead gave notice that three bears were making their way very fast over the frozen sea, and were directing their course towards the ship. They had no doubt been invited by the scent of some blubber of a seahorse that the crew had killed a few days before, which had been set on fire, and was burning on the ice at the time of their approach. They proved to be a she-bear and her two cubs, but the cubs were nearly as large as the dam. They ran eagerly to the fire, and drew out from the flames part of the flesh of the seahorse that remained unconsumed, and ate voraciously. The crew from the ship threw great lumps of flesh of the seahorse, which they had still left upon the ice, which the old bear fetched away singly, laid every lump before her cubs as she brought it, and dividing it, gave each a share, reserving but a small portion to herself. As she was fetching away the last piece, they levelled their muskets at the cubs, and shot them both dead; and in her retreat they wounded the dam, but not mortally. It would have drawn tears of pity from any but unfeeling minds, to have marked the affectionate concern expressed by this poor beast in the dying moments of her expiring young. Though she was sorely wounded, and could but just crawl to the place where they lay, she carried the lump of flesh she had fetched away, as she had done the others before, tore it in pieces and laid it down before them; and when she saw that they refused to eat, she laid her paws first upon one, and then upon the other, and endeavoured to raise them up; all this while it was piteous to hear her moan. When she found she could not move them, she went off; and being at some distance, looked back and moaned. This not availing to entice them away, she returned, and smelling around them, began to lick their wounds. She went off a second time, as before; and having crawled a few paces, looked again behind her, and for some time stood moaning. But still her cubs not rising to follow her, she returned to them again, and with signs of inexpressible fondness went round one, and round the other, pawing them and moaning. Finding at last that they were cold and lifeless, she raised her head towards the ship, and growled a curse upon the murderers, which they returned with a volley of musket balls. She fell between her cubs, and died licking their wounds.”

Had this animal got among the destroyers of her young, she would have soon shown what was implied in the chafed mind of a bear robbed of her whelps.

II SAMUEL

Verses 28, 29. Brought beds, and basins, and earthen vessels — All manner of household stuff; and wheat, and barley, and flour, and corn — That is, various kinds of provision, which they now wanted. For they said, The people is hungry and weary, &c.,in the wilderness — Having been in the wilderness, where there was a total want or scarcity of provisions and all conveniences, and therefore they needed refreshment when they were come out of it, which moved these persons to bring them these things. Thus God sometimes makes up to his people that comfort from strangers which they are disappointed of in their own families. The circumstances now related were all so many happy beginnings and omens of David’s future success, and pledges of that just and humble confidence which he had placed in the divine favour and protection.

DAVID AT MAHANAIM, 27-29.

27. Shobi the son of Nahash — And therefore the brother of Hanun, who so shamefully treated David’s servants. 2 Samuel 10:1-4. Unlike Hanun he showed kindness to David, as his father had done. Josephus calls him the ruler of the Ammonites, and it is probable that he joined not with his brother in the war with Israel, and that after the fall of Rabbah, David placed him over the subjected territory. Machir — The friend and protector also of Mephibosheth. 2 Samuel 9:4. Barzillai — An aged and very wealthy man, as we further learn from 2 Samuel 19:32. Rogelim — A place in Gilead now unknown.

V. 29. In-Having been in the wilderness. Thus God sometimes makes up to his people that comfort from strangers, which they are disappointed of in their own families.

Verses 28, 29. Brought beds, and basins, and earthen vessels — All manner of household stuff; and wheat, and barley, and flour, and corn — That is, various kinds of provision, which they now wanted. For they said, The people is hungry and weary, &c.,in the wilderness — Having been in the wilderness, where there was a total want or scarcity of provisions and all conveniences, and therefore they needed refreshment when they were come out of it, which moved these persons to bring them these things. Thus God sometimes makes up to his people that comfort from strangers which they are disappointed of in their own families. The circumstances now related were all so many happy beginnings and omens of David’s future success, and pledges of that just and humble confidence which he had placed in the divine favour and protection.

29. Cheese of kine — The Hebrew word translated cheese occurs nowhere else. The Septuagint renders it suckling calves, and the Vulgate, fat calves. But our version, which follows the Chaldee and Syriac, is probably more correct. According to Burckhardt, the Bedouins beat buttermilk till it coagulates, then dry it till quite hard, after which it is rubbed to pieces and stored up in large quantities. It is usually eaten mixed with butter. See note on 1 Samuel 17:18. “The catalogue of the commodities which these and other like-minded men supplied, at probably an all but ruinous expense to themselves, is curious, as showing the nature of the articles considered in that age to be necessary for the comfort and subsistence of the king and his people. It will be perceived that in this pastoral land unusual prominence is given to the produce of flocks and herds, and the agricultural produce is confined to prime necessaries.” — Kitto, Contrast what Ziba brought. 2 Samuel 16:1.